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■ 이사야 36장
1. 히스기야 왕 십사 년에 앗수르 왕 산헤립이 올라와서 유다 모든 견고한 성을 쳐서 취하니라
Now it came to pass in the fourteenth year of king Hezekiah , that Sennacherib king of Assyria came up against all the defenced cities of Judah , and took them.
2. 앗수르 왕이 라기스에서부터 랍사게를 예루살렘으로 보내되 대군을 거느리고 히스기야 왕에게로 가게 하매 그가 세탁업자의 터의 대로 윗못 수도구 곁에 서매
And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army . And he stood by the conduit of the upper pool in the highway of the fuller’s field .
3. 힐기야의 아들 궁내 대신 엘리아김과 서기관 셉나와 아삽의 아들 사관 요아가 그에게 나아가니라
Then came forth unto him Eliakim , Hilkiah’s son , which was over the house , and Shebna the scribe , and Joah , Asaph’s son , the recorder .
4. 랍사게가 그들에게 이르되 이제 히스기야에게 고하라 대왕 앗수르 왕이 이같이 말씀하시기를 네가 의뢰하니 무엇을 의뢰하느냐
And Rabshakeh said unto them, Say ye now to Hezekiah , Thus saith the great king , the king of Assyria , What confidence is this wherein thou trustest ?
5. 내가 말하노니 네가 족히 싸울 모략과 용맹이 있노라 함은 입술에 붙은 말뿐이니라 네가 이제 누구를 의뢰하고 나를 반역하느냐
I say , sayest thou, (but they are but vain words ) I have counsel and strength for war : now on whom dost thou trust , that thou rebellest against me?
6. 보라 네가 애굽을 의뢰하도다 그것은 상한 갈대 지팡이와 일반이라 사람이 그것을 의지하면 손에 찔려들어가리니 애굽 왕 바로는 그 의뢰하는 자에게 이와 같으니라
Lo, thou trustest in the staff of this broken reed , on Egypt ; whereon if a man lean , it will go into his hand , and pierce it: so is Pharaoh king of Egypt to all that trust in him.
7. 혹시 네가 내게 이르기를 우리는 우리 하나님 여호와를 의뢰하노라 하리라마는 그는 그의 산당과 제단을 히스기야가 제하여 버리고 유다와 예루살렘에 명하기를 너희는 이 제단 앞에서만 경배하라 하던 그 신이 아니냐 하셨느니라
But if thou say to me, We trust in the Lord our God : is it not he, whose high places and whose altars Hezekiah hath taken away , and said to Judah and to Jerusalem , Ye shall worship before this altar ?
8. 그러므로 이제 청하노니 내 주 앗수르 왕과 내기하라 나는 네게 말 이천 필을 주어도 너는 그 탈 자를 능히 내지 못하리라
Now therefore give pledges , I pray thee, to my master the king of Assyria , and I will give thee two thousand horses , if thou be able on thy part to set riders upon them.
9. 그런즉 네가 어찌 내 주의 종 가운데 극히 작은 장관 한 사람인들 물리칠 수 있으랴 어찌 애굽을 의뢰하여 병거와 기병을 얻으려 하느냐
How then wilt thou turn away the face of one captain of the least of my master’s servants , and put thy trust on Egypt for chariots and for horsemen ?
10. 내가 이제 올라와서 이 땅을 멸하는 것이 여호와의 뜻이 없음이겠느냐 여호와께서 내게 이르시기를 올라가 그 땅을 쳐서 멸하라 하셨느니라
And am I now come up without the Lord against this land to destroy it? the Lord said unto me, Go up against this land , and destroy it.
11. 이에 엘리아김과 셉나와 요아가 랍사게에게 이르되 우리가 아람 방언을 아오니 청컨대 그 방언으로 당신의 종들에게 말씀하고 성 위에 있는 백성의 듣는 데서 유다 방언으로 말하지 마소서
Then said Eliakim and Shebna and Joah unto Rabshakeh , Speak , I pray thee, unto thy servants in the Syrian language ; for we understand it: and speak not to us in the Jews’ language , in the ears of the people that are on the wall .
12. 랍사게가 가로되 내 주께서 이 일을 네 주와 네게만 말하라고 나를 보내신 것이냐 너희와 함께 자기의 대변을 먹으며 자기의 소변을 마실 성 위에 앉은 사람들에게도 하라고 보내신 것이 아니냐
But Rabshakeh said , Hath my master sent me to thy master and to thee to speak these words ? hath he not sent me to the men that sit upon the wall , that they may eat their own dung , and drink their own piss with you?
13. 이에 랍사게가 일어서서 유다 방언으로 크게 외쳐 가로되 너희는 대왕 앗수르 왕의 말씀을 들으라
Then Rabshakeh stood , and cried with a loud voice in the Jews’ language , and said , Hear ye the words of the great king , the king of Assyria .
14. 왕의 말씀에 너희는 히스기야에게 미혹되지 말라 그가 능히 너희를 건지지 못할 것이니라
Thus saith the king , Let not Hezekiah deceive you: for he shall not be able to deliver you.
15. 히스기야가 너희로 여호와를 의뢰하게 하려는 것을 받지 말라 그가 말하기를 여호와께서 반드시 우리를 건지시리니 이 성이 앗수르 왕의 손에 붙임이 되지 아니하리라 할지라도
Neither let Hezekiah make you trust in the Lord , saying , The Lord will surely deliver us: this city shall not be delivered into the hand of the king of Assyria .
16. 히스기야를 청종치 말라 앗수르 왕이 또 말씀하시기를 너희는 내게 항복하고 내게로 나아오라 그리하면 너희가 각각 자기의 포도와 자기의 무화과를 먹을 것이며 각각 자기의 우물 물을 마실 것이요
Hearken not to Hezekiah : for thus saith the king of Assyria , Make an agreement with me by a present , and come out to me: and eat ye every one of his vine , and every one of his fig tree , and drink ye every one the waters of his own cistern ;
17. 내가 와서 너희를 너희 본토와 같이 곡식과 포도주와 떡과 포도원이 있는 땅에 옮기기까지 하리라
Until I come and take you away to a land like your own land , a land of corn and wine , a land of bread and vineyards .
18. 혹시 히스기야가 너희에게 이르기를 여호와께서 우리를 건지시리라 할지라도 꾀임을 받지 말라 열국의 신들 중에 그 땅을 앗수르 왕의 손에서 건진 자가 있느냐
Beware lest Hezekiah persuade you, saying , The Lord will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria ?
19. 하맛과 아르밧의 신들이 어디 있느냐 스발와임의 신들이 어디 있느냐 그들이 사마리아를 내 손에서 건졌느냐
Where are the gods of Hamath and Arphad ? where are the gods of Sepharvaim ? and have they delivered Samaria out of my hand ?
20. 이 열방의 신들 중에 어떤 신이 그 나라를 내 손에서 건져내었기에 여호와가 능히 예루살렘을 내 손에서 건지겠느냐 하셨느니라
Who are they among all the gods of these lands , that have delivered their land out of my hand , that the Lord should deliver Jerusalem out of my hand ?
21. 그러나 그들이 잠잠하여 한 말도 대답지 아니하였으니 이는 왕이 그들에게 명하여 대답지 말라 하였음이었더라
But they held their peace , and answered him not a word : for the king’s commandment was, saying , Answer him not.
22. 때에 힐기야의 아들 궁내대신 엘리아김과 서기관 셉나와 아삽의 아들 사관 요아가 그 옷을 찢고 히스기야에게 나아가서 랍사게의 말을 고하니라
Then came Eliakim , the son of Hilkiah , that was over the household , and Shebna the scribe , and Joah , the son of Asaph , the recorder , to Hezekiah with their clothes rent , and told him the words of Rabshakeh .
■ 주석 보기
【사36:1 JFB】사36:1-22. Sennacherib's Invasion; Blasphemous Solicitations; Hezekiah Is Told of Them.
This and the thirty-seventh through thirty-ninth chapters form the historical appendix closing the first division of Isaiah's prophecies, and were added to make the parts of these referring to Assyria more intelligible. So 렘52:1-34; compare 왕하25:1-30. The section occurs almost word for word (왕하18:13, 17-20; 19:1-37); 왕하18:14-16, however, is additional matter. Hezekiah's "writing" also is in Isaiah, not in Kings (사38:9-20). We know from 대하32:32 that Isaiah wrote the acts of Hezekiah. It is, therefore, probable, that his record here (사36:1-39:8) was incorporated into the Book of Kings by its compiler. Sennacherib lived, according to Assyrian inscriptions, more than twenty years after his invasion; but as Isaiah survived Hezekiah (대하32:32), who lived upwards of fifteen years after the invasion (사38:5), the record of Sennacherib's death (사37:38) is no objection to this section having come from Isaiah; 대하32:1-33 is probably an abstract drawn from Isaiah's account, as the chronicler himself implies (대하32:32). Pul was probably the last of the old dynasty, and Sargon, a powerful satrap, who contrived to possess himself of supreme power and found a new dynasty (see on 사20:1). No attempt was made by Judah to throw off the Assyrian yoke during his vigorous reign. The accession of his son Sennacherib was thought by Hezekiah the opportune time to refuse the long-paid tribute; Egypt and Ethiopia, to secure an ally against Assyria on their Asiatic frontier, promised help; Isaiah, while opposed to submission to Assyria, advised reliance on Jehovah, and not on Egypt, but his advice was disregarded, and so Sennacherib invaded Judea, 712 B.C. He was the builder of the largest of the excavated palaces, that of Koyunjik. Hincks has deciphered his name in the inscriptions. In the third year of his reign, these state that he overran Syria, took Sidon and other Phœnician cities, and then passed to southwest Palestine, where he defeated the Egyptians and Ethiopians (compare 왕하18:21; 19:9). His subsequent retreat, after his host was destroyed by God, is of course suppressed in the inscriptions. But other particulars inscribed agree strikingly with the Bible; the capture of the "defensed cities of Judah," the devastation of the country and deportation of its inhabitants; the increased tribute imposed on Hezekiah—thirty talents of gold—this exact number being given in both; the silver is set down in the inscriptions at eight hundred talents, in the Bible three hundred; the latter may have been the actual amount carried off, the larger sum may include the silver from the temple doors, pillars, &c. (왕하18:16).
1. fourteenth—the third of Sennacherib's reign. His ultimate object was Egypt, Hezekiah's ally. Hence he, with the great body of his army (대하32:9), advanced towards the Egyptian frontier, in southwest Palestine, and did not approach Jerusalem.
【사36:1 CWC】[HISTORICAL PARENTHESIS]
These chapters are a dividing line between what may be called Parts 1 and 2 of this book. They deal with Hezekiah's reign whose history has been considered in 2 Kings and 2 Chronicles.
The chapters are not arranged chronologically, as the event of chapter 38, Hezekiah's sickness and recovery, occurred prior to the siege of Sennacherib (cc. 36, 37).
The prophecies preceding these chapters predict the rise of the Assyrian power as the enemy of Judah and God's rod of punishment for them, which were fulfilled in Hezekiah's time; while those following look upon the nation as in captivity to Babylon, the successor to Assyria. It is in connection with Hezekiah's pride (c. 39) that this captivity is first definitely announced.
While the chapters following look upon the nation as already in Babylon, they do so chiefly for the purpose of assuring the faithful remnant of ultimate deliverance not only from the Babylonian captivity, but from all the nations whither the Lord has driven them, in the latter days.
In brief, chapter 36 reveals the Assyrian army before Jerusalem, and the effect upon the Jewish people. Chapter 37 shows the king in supplication to Jehovah with the effect on the invaders.
38 is the story of the king's sickness and healing, in which the prediction of the king's death alarms him because at this time he had no heir. Had he died thus, the messianic hope would have died with him.
In chapter 39 we have the circumstance of Hezekiah's boasting to the Babylonian ambassadors -- exalting himself rather than Jehovah. It is in this connection that the prophecy of Babylonian supremacy is given. This is impressive, when we recall that Babylon had not yet risen into the place of power which was still held by Assyria. Only supernatural power could have revealed this to Isaiah. The reason why these Babylonians visited Jerusalem at this time may have been connected with their subsequent overthrow of that sacred city. Had the king glorified His God instead of himself might not the result have been different?
Questions.
1. To whose history does this parenthesis allude?
2. What is the relation of these chapters to those preceding and following?
3. Have you reviewed the chapters in Kings and Chronicles?
4. Where is Judah supposed to be historically, in the latter part of Isaiah?
5. Why do those later prophecies so regard Judah?
6. Give a brief outline of each chapter of the lesson.
7. What special cause of alarm was there is the announcement of the king's death?
8. What is the supernatural feature about the prophecy of Babylon's supremacy?
INTRODUCTORY TO PART II
The chapters of Part 2 (cc. 40-46), are chiefly millennial, and so different from the prevailing themes preceding, as to raise a query whether they were not written by some other author -- a second, or deutero-Isaiah, as some call him. We do not hold that opinion, the reasons for which are briefly stated in the author's Primers of the Faith.
In Synthetic Bible Studies, it was found convenient to treat this part as a single discourse -- though doubtless, such is not the case in fact. As such its theme may be discovered in verses 1 and 2 of chapter 40 -- "Comfort." The prophet, through the Holy Spirit, sees the nation in the latter days, forgiven and at rest in Judea again. This is the "comfort" he is to minister to the faithful, and in the chapters following the elements of this comfort are explained. Or, to change the figure, on the assumption that the nation shall be forgiven and restored, these chapters reveal the factors or events leading up to that experience and that happy time.
These are in brief, seven:
1. God's providential care for the people of Judah during their scattered condition (see for example, the latter half of c. 40).
2. The work of the Messiah on their behalf, suffering for them first, and triumphing for them afterwards (see cc. 42, 50, but especially 53).
3. The outpouring of the Holy Spirit upon them (c. 44).
4. The overthrow of Babylon and all Gentile power as opposed to them (cc. 45-48).
5. Their recall to God's service (c. 49).
6. The divine oath concerning their redemption (cc. 54-59).
7. The predicted millennial glory (cc. 60-66).
Another way to treat this part of the book is to sub-divide it again into three sections to which consideration will be given in the lessons following.
【사36:1 MHCC】 See II Kin. 18:17-37, and the commentary thereon.
【사36:2 JFB】2. Rab-shakeh—In 왕하18:17, Tartan and Rab-saris are joined with him. Rab-shakeh was probably the chief leader; Rab is a title of authority, "chief-cup-bearer."
Lachish—a frontier town southwest of Jerusalem, in Judah; represented as a great fortified city in a hilly and fruitful country in the Koyunjik bas-reliefs, now in the British Museum; also, its name is found on a slab over a figure of Sennacherib on his throne.
upper pool—the side on which the Assyrians would approach Jerusalem coming from the southwest (see on 사7:3).
【사36:3 JFB】3. Eliakim—successor to Shebna, who had been "over the household," that is, chief minister of the king; in 사22:15-20, this was foretold.
scribe—secretary, recorder—literally, "one who reminds"; a remembrancer to keep the king informed on important facts, and to act as historiographer. In 왕하18:18, the additional fact is given that the Assyrian envoys "called to the king," in consequence of which Eliakim, &c., "came out to them."
【사36:4 JFB】4. great king—the usual title of the Persian and Assyrian kings, as they had many subordinate princes or kings under them over provinces (사10:8).
【사36:5 JFB】5. counsel—Egypt was famed for its wisdom.
【사36:6 JFB】6. It was a similar alliance with So (that is, Sabacho, or else Sevechus), the Ethiopian king of Egypt, which provoked the Assyrian to invade and destroy Israel, the northern kingdom, under Hoshea.
【사36:7 JFB】7. The Assyrian mistakes Hezekiah's religious reforms whereby he took away the high places (왕하18:4) as directed against Jehovah. Some of the high places may have been dedicated to Jehovah, but worshipped under the form of an image in violation of the second commandment: the "brazen serpent," also (broken in pieces by Hezekiah, and called Nehushtan, "a piece of brass," because it was worshipped by Israel) was originally set up by God's command. Hence the Assyrian's allegation has a specious color: you cannot look for help from Jehovah, for your king has "taken away His altars."
to Jerusalem—(신12:5, 11; 요4:20).
【사36:8 JFB】8. give pledges—a taunting challenge. Only give the guarantee that you can supply as many as two thousand riders, and I will give thee two thousand horses. But seeing that you have not even this small number (see on 사2:7), how can you stand against the hosts of Assyrian cavalry? The Jews tried to supply their weakness in this "arm" from Egypt (사31:1).
【사36:9 JFB】9. captain—a governor under a satrap; even he commands more horsemen than this.
【사36:10 JFB】10. A boastful inference from the past successes of Assyria, designed to influence the Jews to surrender; their own principles bound them to yield to Jehovah's will. He may have heard from partisans in Judah what Isaiah had foretold (사10:5, 6).
【사36:11 JFB】11. Syrian—rather, "Aramean": the language spoken north and east of Palestine, and understood by the Assyrians as belonging to the same family of languages as their own: nearly akin to Hebrew also, though not intelligible to the multitude (compare 왕하5:5-7). "Aram" means a "high land," and includes parts of Assyria as well as Syria.
Jews' language—The men of Judah since the disruption of Israel, claimed the Hebrew as their own peculiarly, as if they were now the only true representatives of the whole Hebrew twelve tribes.
ears of … people on … wall—The interview is within hearing distance of the city. The people crowd on the wall, curious to hear the Assyrian message. The Jewish rulers fear that it will terrify the people and therefore beg Rab-shakeh to speak Aramean.
【사36:12 JFB】12. Is it to thy master and thee that I am sent? Nay, it is to the men on the wall, to let them know (so far am I from wishing them not to hear, as you would wish), that unless they surrender, they shall be reduced to the direst extremities of famine in the siege (대하32:11, explains the word here), namely, to eat their own excrements: or, connecting, "that they may eat," &c., with "sit upon the wall"; who, as they hold the wall, are knowingly exposing themselves to the direst extremities [Maurer]. Isaiah, as a faithful historian, records the filthy and blasphemous language of the Assyrians to mark aright the true character of the attack on Jerusalem.
【사36:13 JFB】13. Rab-shakeh speaks louder and plainer than ever to the men on the wall.
【사36:15 JFB】15. The foes of God's people cannot succeed against them, unless they can shake their trust in Him (compare 사36:10).
【사36:16 JFB】16. agreement … by … present—rather, "make peace with me"; literally, "blessing" so called from the mutual congratulations attending the ratification of peace. So Chaldee. Or else, "Do homage to me" [Horsley].
come out—surrender to me; then you may remain in quiet possession of your lands till my return from Egypt, when I will lead you away to a land fruitful as your own. Rab-shakeh tries to soften, in the eyes of the Jews, the well-known Assyrian policy of weakening the vanquished by deporting them to other lands (창47:21; 왕하17:6).
【사36:19 JFB】19. Hamath … Arphad—(See on 사10:9).
Sepharvaim—literally, "the two scribes"; now Sipphara, on the east of Euphrates, above Babylon. It was a just retribution (잠1:31; 렘2:19). Israel worshipped the gods of Sepharvaim, and so colonists of Sepharvaim were planted in the land of Israel (thenceforth called Samaria) by the Assyrian conqueror (왕하17:24; compare 왕하18:34).
Samaria—Shalmaneser began the siege against Hoshea, because of his conspiring with So of Egypt (왕하17:4). Sargon finished it; and, in his palace at Khorsabad, he has mentioned the number of Israelites carried captive—27,280 [G. V. Smith].
【사36:20 JFB】20. (Compare 사10:11; 대하32:19). Here he contradicts his own assertion (사36:10), that he had "come up against the land with the Lord." Liars need good memories. He classes Jehovah with the idols of the other lands; nay, thinks Him inferior in proportion as Judah, under His tutelage, was less than the lands under the tutelage of the idols.
【사36:21 JFB】21. not a word—so as not to enter into a war of words with the blasphemer (출14:14; Jude 9).
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.